In the name of Allah, the Most Gracious, the Most Merciful.
Efada Center
For Human Studies and Research
Presents
Abridged Sahih al-Bukhari
The Book of Fasting
Fasting is refraining from things that break the fast, from the dawn of true daybreak
until sunset.
Chapter: The Obligation of Fasting Ramadan
Narrated Ibn 'Umar (may Allah be pleased with him and his father):
"The people of Pre-Islamic Ignorance used to fast the day of 'Ashura'.
But when [the obligation of] Ramadan was revealed..."
In another narration:
"The Prophet (peace be upon him) used to fast 'Ashura'
and enjoined its fasting.
When Ramadan was made obligatory, it was left off."
He said:
"Whoever wished, fasted it;
and whoever wished, left it."
In another narration:
"And 'Abdullah [Ibn 'Umar] would not fast it unless it coincided with his customary fast."
Commentary on the hadith:
"'Ashura'" is the tenth day of Al-Muharram.
"Fasted it"
means fasted 'Ashura'.
"Coincided with his fast"
means coincided with the voluntary fast he was accustomed to observing.
Benefits of the hadith:
Derived from the hadith is that:
Among the objectives of acts of worship is opposing the worship practices of the Pre-Islamic Ignorance.
It shows that fasting 'Ashura' was originally obligatory,
but was then abrogated by the obligation of Ramadan.
It demonstrates that it is recommended for someone accustomed to a voluntary fast to maintain it.
Chapter: The Virtue of Fasting
Narrated Abu Hurairah (may Allah be pleased with him):
The Messenger of Allah (peace be upon him) said:
"Allah said:
'Every deed of the son of Adam is for him'—in another narration:
'Every deed has an expiation—
except fasting,
for it is for Me, and I shall reward it.'"
In another narration:
"He leaves his food, his drink, and his desire for My sake.
Fasting is for Me, and I shall reward it.
And a good deed is rewarded ten times its like.
Fasting is a shield.
So when it is a day of fasting for one of you,
he should not speak obscenely nor raise his voice."
In another narration:
"Nor act ignorantly.
If someone reviles him or fights him,
he should say, 'I am a person who is fasting.'"
In another narration:
"say it twice.
By Him in Whose Hand is the soul of Muhammad,
the bad breath of a fasting person is sweeter to Allah than the scent of musk.
The fasting person has two occasions of joy that he experiences:
when he breaks his fast, he rejoices,
and when he meets his Lord, he rejoices in his fast."
Commentary on the hadith:
"And I shall reward it"
is an indication of the immense scale of its reward.
"A shield"
means a protection and safeguard against sins and the Hellfire.
"Should not speak obscenely"
means he should not utter vulgar language.
*Rafath* (obscenity) also applies to sexual intercourse and its preludes.
"Nor raise his voice"
means he should not quarrel or shout.
"Reviles him"
means insults him.
"Fights him"
means disputes with him or contends against him.
"Bad breath" (*khuluf*)
refers to the change in the mouth's taste and smell due to the absence of food.
"Sweeter"
means more pleasant in smell.
"The scent of musk"
is a well-known perfume.
"Meets his Lord"
means on the Day of Resurrection.
"Rejoices in his fast"
means rejoices in its recompense and reward.
Benefits of the hadith:
Derived from the hadith is that:
When the Most Generous informs that He personally takes charge of granting the reward,
it implies the absolute greatness and vastness of that reward.
It shows that ostentation does not enter fasting as it enters other deeds,
because it is an internal act not outwardly manifested by physical motion.
It demonstrates the prescribed nature of showing joy upon completing an act of worship properly.
Chapter:
Ar-Rayyan for Fasting People
Narrated Sahl (may Allah be pleased with him):
The Prophet (peace be upon him) said:
In another narration:
"In Paradise there are eight gates.
Indeed, in Paradise there is a gate called Ar-Rayyan,
through which the fasting people will enter on the Day of Resurrection.
None other than them will enter through it.
It will be called:
'Where are the fasting people?'
So they will stand up,
and none other than them will enter through it.
And when they enter,
it will be locked, so no one else will enter through it."
Commentary on the hadith:
"The fasting people will enter through it"
means they will enter Paradise through this specific gate.
"None will enter through it"
means through the gate of Ar-Rayyan,
for it is a gate exclusive to the fasting people.
"And when they enter"
means through the gate of Ar-Rayyan.
Benefits of the hadith:
Derived from the hadith is:
A clarification of the virtue of fasting and the honor bestowed upon those who fast.
It shows that the reward is proportional to the nature of the deed.
It shows that the naming of the gates of Paradise is divinely ordained (*tawqifi*).
Narrated Abu Hurairah (may Allah be pleased with him):
I heard the Messenger of Allah (peace be upon him) say:
"Whoever spends a pair of anything in the cause of Allah
will be called from the gates—
meaning of Paradise:
'O servant of Allah, this is good!'
In another narration:
The keepers of Paradise will call him,
the keepers of every gate saying:
'O so-and-so, come here!'
So whoever was from among the people of prayer,
will be called from the Gate of Prayer.
And whoever was from among the people of jihad,
will be called from the Gate of Jihad.
And whoever was from among the people of charity,
will be called from the Gate of Charity.
And whoever was from among the people of fasting,
will be called from the Gate of Fasting
and the Gate of Ar-Rayyan."
Thereupon, Abu Bakr said:
"There is no harm for the one who is called from all those gates."
And he said:
"Will anyone be called from all of them, O Messenger of Allah?"
In another narration:
"O Messenger of Allah,
that person will suffer no loss at all."
He said:
"Yes,
and I hope that you will be among them, O Abu Bakr."
Commentary on the hadith:
"Spends a pair"
means gives two items of any category of wealth.
"In the cause of Allah"
means purely for the sake of Allah Almighty.
"Will be called"
means summoned.
"This is good"
uses tanwin to denote greatness and abundance.
"There is no harm"
means there is no detriment to the one called from all gates,
for indeed, whoever is called from all of them has achieved true ultimate success.
"And I hope that you will be among them, O Abu Bakr"
—and hope expressed by the Prophet (peace be upon him) is a certainty.
"O so-and-so, come here"
uses a particle of address;
*ful* is originally *fulan* (so-and-so),
and *halumma* means "come."
"Will suffer no loss" (*la tawa 'alayh*)
means he will face no waste or destruction.
Benefits of the hadith:
Derived from the hadith is:
A clarification of the immense virtue of Abu Bakr (may Allah be pleased with him),
and that he is among the people who excel in all these righteous deeds.
It shows that doors of good deeds are usually not opened in their entirety for a single person,
though they may be opened in all areas for a select few among mankind—
and As-Siddiq (may Allah be pleased with him) is definitely one of them.
It proves the existence of gates for Paradise,
their number, and the names of some of them.
It encourages multiplying one's avenues of good works
to attain a grand reward.
It indicates that no harm comes to one who performs an abundance of good deeds
while maintaining absolute sincerity for Allah, Mighty and Majestic.
Chapter:
Can One Say "Ramadan" or Must One Say "The Month of Ramadan"?
And whoever deems both usages acceptable.
Narrated Abu Hurairah (may Allah be pleased with him):
The Messenger of Allah (peace be upon him) said:
"When Ramadan arrives, the gates of Paradise are opened"—
in another narration: "the gates of the heavens"—
"the gates of Hellfire are locked,
and the devils are chained up."
Commentary on the hadith:
"The devils are chained up"
means they are bound with chains and fettered.
Benefits of the hadith:
Derived from the hadith is that:
The path to Paradise in Ramadan is facilitated,
and righteous deeds during it are swifter to be accepted.
It affirms the existence of physical gates for Paradise and the Hellfire.
Narrated 'Abdullah Ibn 'Umar (may Allah be pleased with him and his father):
That the Messenger of Allah (peace and blessings of Allah be upon him)
mentioned Ramadan and said,
In a narration: "The month consists of twenty-nine nights.
Do not fast until you see the crescent moon,
and do not break your fast until you see it.
But if it is obscured from you, then estimate it."
In another narration: "Then complete the count as thirty."
Commentary on the Hadith:
Meaning, if the crescent moon is concealed from you,
and you do not see it due to an obstruction like clouds or the like,
"then estimate it":
The intended meaning is to complete the count of Sha'ban as thirty days.
Benefits derived from the Hadith:
It is derived from the hadith that:
Fasting and breaking the fast are tied to the sighting of the crescent moon.
However, some held the view that fasting should be determined
by the phases of the moon and astronomical calculation.
Chapter: One who does not abandon false speech and acting upon it while fasting.
On the authority of Abu Hurayrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him) who said:
"Whoever does not abandon false speech, acting upon it, and foolish behavior,
Allah has no need for him to leave his food and drink."
Commentary on the Hadith:
"Does not abandon" means does not refrain from.
"False speech"
means lying and straying from the truth,
as well as engaging in falsehood and slander.
"And acting upon it"
means acting in accordance with what Allah has forbidden.
"And foolish behavior"
refers to acting like the ignorant,
or behaving insolently toward people.
"Allah has no need for him to leave his food and drink."
The intended meaning
is a stern warning against false speech and what was mentioned alongside it,
not that one should abandon fasting itself.
Benefits derived from the Hadith:
It is derived from the hadith that:
Righteous deeds may be performed by both the righteous and the wicked,
but none refrains from forbidden acts except the truthful believer (*siddiq*).
It also stresses keeping away from whatever ruins the fast or diminishes its reward.
Chapter:
Fasting for him who fears remaining unmarried.
On the authority of 'Abdullah (may Allah be pleased with him), who said:
"We were young men with the Prophet (peace and blessings of Allah be upon him) and possessed nothing.
So the Messenger of Allah (peace be upon him) said to us:
'O young men,
whoever among you can afford marriage, let him marry,
for it is more effective in lowering the gaze and guarding chastity.
And whoever is unable,
let him fast,
for indeed it is a shield for him.'"
Commentary on the Hadith:
"Fasting for him who fears remaining unmarried":
The term *'uzbah* refers to being unmarried.
*Ma'shar* means a group united by a common description.
"Can afford" means possesses the ability and means.
*Al-ba'ah* refers to marriage and its financial maintenance.
"More effective in lowering the gaze" means more conducive to casting down one's glance.
"Guarding chastity" means more conducive to preventing one from falling into fornication.
*Wija'*
literally refers to crushing the testicles to curb desire.
Benefits derived from the Hadith:
It is derived from the hadith that:
Taking remedies to suppress desire is permissible.
It also highlights the recommendation of marriage for whoever can afford it.
It demonstrates that fasting curbs desire.
Chapter: The statement of the Prophet (peace and blessings of Allah be upon him),
"When you see the crescent moon, fast,
and when you see it, break your fast."
On the authority of Ibn 'Umar (may Allah be pleased with them both),
from the Prophet (peace and blessings of Allah be upon him) that he said:
"We are an unlettered nation;
we do not write, nor do we calculate.
The month is like this and like this"—
in a narration:
and he tucked in his thumb on the third gesture—
"meaning twenty-nine days at one time,
and thirty days at another."
Commentary on the Hadith:
"We" refers to the Arabs.
"Nation" refers to a group of people.
"Nor do we calculate":
What is meant by calculation here
is astronomical calculation and tracking planetary movements.
"And he tucked in his thumb" means he drew it back.
Benefits derived from the Hadith:
It is derived from the hadith that:
The act of worship that is fasting has been tied to clear signs and apparent matters,
which is physical sighting.
It also establishes the validity of relying on understandable physical gestures.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) said—
or he said: Abu al-Qasim (peace be upon him) said:
"Fast upon sighting it and break your fast upon sighting it.
But if it is obscured from you,
then complete the count of Sha'ban as thirty days."
Commentary on the Hadith:
"If it is obscured"
means if the crescent moon is hidden and you do not see it.
"Then complete"
means fulfill the full count.
Benefits derived from the Hadith:
It is derived from the hadith that:
Fasting and breaking the fast are tied to the sighting of the crescent moon.
It also indicates that the completion of the month
is achieved either through sighting or by completing its count as thirty days.
On the authority of Umm Salamah (may Allah be pleased with her),
that the Prophet (peace and blessings of Allah be upon him)
swore to stay away from his wives for a month.
When twenty-nine days had passed,
he went to them in the morning or evening.
It was said to him,
"You swore that you would not enter for a month."
Whereupon he said,
"Indeed, the month can be twenty-nine days."
Commentary on the Hadith:
"Swore" (*ala*)
means he took an oath not to enter upon his wives.
"In the morning" (*gada*)
means he went during the first part of the day.
"Or in the evening" (*raha*)
means he went during the latter part of the day.
Benefits derived from the Hadith:
It is derived from the hadith that:
It is permissible to remind the one taking an oath of what appears to contradict his oath.
It also establishes the permissibility of taking oaths, provided they do not involve sin.
Chapter:
The two months of 'Eid never suffer reduction.
On the authority of Abu Bakrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him) who said:
"Two months are never reduced:
the two months of 'Eid,
Ramadan and Dhu al-Hijjah."
Commentary on the Hadith:
"Are never reduced"
means they are not rendered deficient in legal ruling,
even if they happen to be twenty-nine days in numerical count.
Other explanations have also been suggested.
Benefits derived from the Hadith:
It is derived from the hadith that:
Hardship is removed regarding any honest error that might occur in sighting the crescent moon,
owing to their special status containing the two 'Eids.
It also shows that divine reward is not strictly dependent on the presence of physical hardship at all times;
rather, Allah, the Mighty and Sublime, may bestow His grace by granting the twenty-nine-day month the full reward of a thirty-day month.
This hadith also serves as evidence for those who deem a single intention sufficient for the entire month of Ramadan,
because he rendered the month as a whole a single act of worship.
Furthermore, the hadith implies equality in reward between a full month and a twenty-nine-day month.
Chapter:
Do not precede Ramadan by fasting a day or two.
On the authority of Abu Hurayrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him) who said:
"None of you should precede Ramadan by fasting a day or two,
except for a man who habitually observes a regular fast;
let him fast that day."
Commentary on the Hadith:
"Habitually observes a regular fast"
means that the day happened to coincide with a routine fast that the person customarily kept.
Benefits derived from the Hadith:
It is derived from the hadith that:
It is forbidden to welcome Ramadan by fasting a day prior to it
out of an intent to exercise precaution for Ramadan.
It also indicates the permissibility of fasting on the Day of Doubt for someone who has a customary routine fast.
Chapter: The statement of Allah, Exalted is His Remembrance,
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
﴿So now lie with them and seek what Allah has decreed for you.﴾
On the authority of Al-Bara' (may Allah be pleased with him), who said:
"The Companions of Muhammad (peace and blessings of Allah be upon him),
when a man was fasting
and the time to break the fast arrived,
if he slept before breaking his fast,
he would not eat for that night nor the following day until evening.
Qays ibn Sirmah al-Ansari was fasting,
and when the time to break the fast arrived,
he came to his wife and said to her,
'Do you have any food?'
She said, 'No,
but I will go and seek some for you.'
He used to labor during the day,
so sleep overcame his eyes.
His wife returned,
and when she saw him, she said,
'What a misfortune for you!'
By midday, he fainted,
and that was mentioned to the Prophet (peace and blessings of Allah be upon him).
So this verse was revealed:
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
and they rejoiced over it exceedingly.
And there was also revealed:
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
Commentary on the Hadith:
Chapter: The statement of Allah, Exalted is His Remembrance,
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
﴿They are a garment for you and you are a garment for them.﴾
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
In the initial prescription of fasting,
eating, drinking, and marital relations were prohibited for Muslims at night once they went to sleep.
Then that was abrogated as an alleviation and a relief,
and Allah pardoned their past betrayals of themselves,
permitting them intimate relations with women to seek chastity and offspring.
"I will go" means I will depart.
"And seek some for you" means look for food for you.
"He used to labor" means working on his land.
Sleep overcame him—
meaning he fell asleep while fighting off drowsiness.
"Disappointment be upon you"—
meaning: you were deprived of what you sought and failed to attain it.
"He fainted"—meaning he lost consciousness.
"They rejoiced at it"—that is, at the revelation of the verse.
Benefits derived from the hadith:
It is derived from the hadith that hardship brings about ease.
Among its lessons is that a fasting person should not occupy himself during the nights of Ramadan with worldly pleasures,
but should strive instead to attain the Night of Decree (Laylat al-Qadr).
For worldly pleasure can be attained at any time,
whereas if the Night of Decree is missed, it cannot be recovered.
It also demonstrates the legitimacy of a wife serving her husband.
It confirms the occurrence of abrogation (*naskh*) in religious rulings.
It shows the permissibility of expressing joy over the eased rulings of the religion.
Chapter: The statement of Allah Almighty:
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
"Then complete the fast until nightfall."
Narrated 'Adi ibn Hatim (may Allah be pleased with him):
"When the verse was revealed:
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
I took a black cord and a white cord,
and placed them under my pillow.
I kept looking at them during the night, but I could not distinguish between them.
So the next morning, I went to the Messenger of Allah (peace and blessings of Allah be upon him)
and mentioned that to him.
He said in one narration:
'Then your pillow must be very broad indeed,
if the white thread and the black thread were placed under your pillow!
It refers only to the darkness of the night and the whiteness of the day.'"
Commentary on the hadith:
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
The "white thread" refers to the first light of dawn stretching horizontally across the horizon,
resembling an extended thread.
The "black thread" refers to the remaining darkness of the night extending alongside it.
They were likened to a white thread and a black thread.
"I took"—meaning I intentionally set out to do so.
"Cord" (*'iqal*) refers to the rope used to hobble a camel.
"My pillow"—meaning my cushion.
"I could not distinguish between them"—
meaning they did not become clear to me.
"So I went early in the morning"—meaning I went at the beginning of the day.
"Then your pillow must be very broad indeed"—
meaning: if the pillow covers the night and the day,
then no one could sleep on it except someone with an extraordinarily broad nape.
"I perceived"—meaning I saw.
Benefits derived from the hadith:
It is derived from the hadith
that a misunderstanding of a sacred text
leads to incorrect practice.
It demonstrates that the Sunnah explains and clarifies the Qur'an.
It also shows that regarding polysemous or metaphorical words,
one should not resort to applying their literal or most common usage
unless explicit clarification is lacking.
Narrated Sahl ibn Sa'd (may Allah be pleased with him):
"When it was revealed:
“It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).” (2:187)
—and 'of dawn' had not yet been revealed—
some men who intended to fast
would tie a white thread and a black thread to their legs,
and would continue eating until they could clearly distinguish between the two.
Then Allah revealed afterwards:
'...of dawn,'
so they realized that it referred only to the night and the day."
Commentary on the hadith:
"Tied"—meaning bound securely.
"Could clearly distinguish"—meaning it became apparent and certain to him
"seeing them both"—
that is, seeing both the white and black threads.
Benefits derived from the hadith:
It is derived from the hadith
that clarification is not delayed beyond the time of need.
It shows that certainty is not dispelled by doubt.
It demonstrates the principle of presumption of continuity (*istishab al-asl*)
until the contrary becomes clear and evident.
Chapter: The blessing of the pre-dawn meal (*suhoor*) without it being obligatory.
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both):
The Prophet (peace and blessings of Allah be upon him) practiced continuous fasting (*wisal*),
so the people fasted continuously as well,
but it proved too difficult for them,
so he forbade them from doing so.
They said,
"But you fast continuously!"
He replied,
"I am not like you;
I am provided with food and drink [by Allah]."
Commentary on the hadith:
"Practiced continuous fasting"—
meaning he joined two fasts together without breaking his fast at night.
"So the people fasted continuously"—
that is, out of desire to follow the Prophet (peace and blessings of Allah be upon him).
"It proved too difficult for them"—
owing to the severe hardship of hunger and thirst.
"So he forbade them"—
meaning he prohibited them from continuous fasting.
"I am not like you"—
meaning my state is not like your state,
or "I am not like any one of you."
"I remain"—
meaning I pass the night in this state.
Benefits derived from the hadith:
It is derived from the hadith
that the default principle regarding the Prophet's actions
is that they are not exclusive to him.
Yet it was said
that continuous fasting is among the exclusive traits (*khasa'is*) of the Prophet (peace be upon him).
Narrated Anas ibn Malik (may Allah be pleased with him):
The Prophet (peace and blessings of Allah be upon him) said:
"Eat the pre-dawn meal (*suhoor*),
for indeed there is blessing in the pre-dawn meal."
Commentary on the hadith:
"Eat the pre-dawn meal"—
an imperative indicating recommendation (*nadb*) by scholarly consensus.
"The pre-dawn meal" (*al-suhoor*)—
referring to the food eaten at pre-dawn.
"Blessing"—
blessing (*barakah*) is the abundance and permanence of goodness.
Benefits derived from the hadith:
It is derived from the hadith
an explanation of the virtue of eating the pre-dawn meal.
It indicates that the pre-dawn time (*sahar*) is a gathering of blessings
for remembrance, supplication, and prayer,
as well as the time when divine mercy descends.
Chapter: If one forms the intention to fast during the daytime.
On the authority of Salamah ibn al-Akwa' (may Allah be pleased with him):
The Prophet (peace and blessings of Allah be upon him) commanded a man from the Aslam tribe
to announce among the people:
"Whoever has eaten should complete the rest of his day fasting,
and whoever has not eaten should fast,
for today is the day of 'Ashura'."
Commentary on the hadith:
"A man from Aslam"—
he was Hind ibn Asma' ibn Harithah al-Aslami (may Allah be pleased with him).
"To announce"—
meaning he commanded him to call out.
"The day of 'Ashura'"—
meaning the tenth day of Muharram.
Benefits derived from the hadith:
It is derived from the hadith
that forming the intention for a voluntary fast during the daytime is valid.
It also demonstrates that clarification is not delayed beyond the time of need.